Han Shun, whose courtesy name was Ziliang, was a native of Chengji in Tianshui Commandery. He was renowned for his mastery of the classics and his upright, unblemished conduct. When the provincial government summoned him to serve as an official, he refused to report for duty.
In the late years of Wang Mang‘s reign, he went into seclusion in the Southern Mountains (Zhongnan). In the fourth year of the Dihuang era, when the Han forces rose in Nanyang, Han Shun’s fellow townsman, Wei Xiao, and others also took up arms. Wei Xiao proclaimed himself Supreme General, sending tremors of shock throughout the western provinces. Only Han Shun remained undisturbed in the mountains, cultivating the Dao and steadfastly maintaining his principles.
Believing Han Shun’s mastery of the Dao to be profound, Wei Xiao sent an envoy bearing jade discs and silk, using humble words and generous gifts to recruit him, hoping to honor him as his teacher. Through the envoy, Han Shun replied to Wei Xiao, “According to ritual propriety, students must come to seek instruction; according to righteousness, a teacher does not go to teach. If you truly wish to take me as your master, simply come into the deep mountains yourself.” Hearing this, Wei Xiao was taken aback and did not dare to force him. Later, Wei Xiao and the other regional warlords were all destroyed, but Han Shun alone remained safe in his mountain retreat, living in poverty and purity until the end of his days.
Note
Scholar Han Shun declined official summons and hid in Zhongnan Mountains amid late Wang Mang turmoil. Warlord Wei Xiao sent lavish gifts to invite him as tutor, yet Han insisted Wei visit him in mountains. While Wei’s faction perished, Han lived purely in seclusion till death.
Han Shun:
A steadfast hermit of the transitional period between the Xin and Eastern Han dynasties. His story highlights the Daoist principle of maintaining inner peace and moral integrity amidst extreme political chaos and warfare.
Wei Xiao:
A prominent regional warlord during the late Xin/early Eastern Han period who controlled the western provinces. His attempt to recruit Han Shun illustrates the common practice of warlords seeking the endorsement of respected scholars to legitimize their political and military ambitions.
Ritual Propriety: Students Must Come to Seek Instruction
This is a foundational concept in ancient Chinese educational philosophy. It establishes the supreme authority of the teacher and the Dao. By refusing to leave his mountain, Han Shun was not just being arrogant; he was strictly adhering to traditional etiquette, asserting that true wisdom cannot be summoned by political or military power.
Jade Discs and Silk:
In ancient China, jade and silk were the most prestigious diplomatic and ceremonial gifts. Wei Xiao’s use of these gifts represents the highest level of material respect a warlord could offer, making Han Shun’s rejection even more striking.
Safe in the Mountains:
This reflects the Daoist belief in the protective power of reclusion. While those who engaged in the violent struggles for power (like Wei Xiao) met tragic ends, the hermit who distanced himself from worldly affairs was able to preserve his life and achieve a peaceful end.
韩顺，字子良，天水成纪人也，以经行清白，辟州宰，不诣。王莽末，隐於南山。地皇四年，汉起兵於南阳，顺同县隗嚣等起兵，自称上将军，西州大震。唯顺修道山居，执操不回。嚣以道术深远，使人赍璧帛，卑辞厚礼聘顺，欲以为师。顺因使谢嚣曰：“礼有来学，义无往教。即欲相师，但入深山来。”嚣闻矍然，不致强屈。其后嚣等诸姓皆灭，唯顺山栖安然，以贫洁自终焉。
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